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摩訶般若鈔經 (No. 0226_ 曇摩蜱竺佛念譯 ) in Vol. 08

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T0226_.08.0531a01: 用之。用世間人故常爲精進。若菩薩摩訶薩
T0226_.08.0531a02: 至穀貴之處亦不畏怖。心念言。我當堅其精
T0226_.08.0531a03: 進。自致得阿耨多羅三耶三菩。成阿惟三佛
T0226_.08.0531a04: 時。令我刹中無有惡。皆使一切人在所願。
T0226_.08.0531a05: 飮食悉令在前。如忉利天上所有。是善男
T0226_.08.0531a06: 子。用一切人故。精進自致阿耨多羅三耶三
T0226_.08.0531a07: 菩。成阿惟三佛。若菩薩摩訶薩在惡賊時亦
T0226_.08.0531a08: 不畏怖。何以故。不見法當所痛者。用是故無
T0226_.08.0531a09: 所畏。假使我身遭是病死。心不有異必當精
T0226_.08.0531a10: 進。願我作阿耨多羅三耶三菩成至佛時。令
T0226_.08.0531a11: 其刹中一切人皆無惡穢者死亡者。是菩薩
T0226_.08.0531a12: 摩訶薩之所言。如佛語而無異。復次舍利弗。
T0226_.08.0531a13: 是菩薩摩訶薩不久當成阿耨多羅三耶三
T0226_.08.0531a14: 菩。自致阿惟三佛。自於其法亦不恐怖。何以
T0226_.08.0531a15: 故。從本際已來發心呼言。不久其本際者爲
T0226_.08.0531a16: 若干。爲久遠爲甚大。久心如一轉頃是爲本
T0226_.08.0531a17: 際。是菩薩摩訶薩今近阿耨多羅三耶三菩。
T0226_.08.0531a18: 成阿惟三佛故。曰聞是而不恐怖。爾時優婆
T0226_.08.0531a19: 夷。從坐起前爲佛作禮長跪白佛。我聞是語
T0226_.08.0531a20: 不恐不怖。必後欲爲一切人説法令不恐怖。
T0226_.08.0531a21: 應時佛笑。口中五色光出笑竟訖。以優婆
T0226_.08.0531a22: 夷者。即以金華持散佛上。用佛威神。其華在
T0226_.08.0531a23: 佛上亦不墮地。阿難從坐起。整衣服前爲佛
T0226_.08.0531a24: 作禮却長跪問佛。怛薩阿竭所笑不妄必有
T0226_.08.0531a25: 所説。佛語阿難。是怛架調優婆夷者。却後當
T0226_.08.0531a26: 來世其劫名爲星宿。當於是劫中作佛。號字
T0226_.08.0531a27: 曰金華佛。佛語阿難。是優婆夷者。後當棄女
T0226_.08.0531a28: 人形體。更受男子身便生阿閦佛國
T0226_.08.0531a29: 摩訶般*若鈔經卷第四
T0226_.08.0531b01:
T0226_.08.0531b02:
T0226_.08.0531b03:
T0226_.08.0531b04: 摩訶般*若鈔經卷第五
T0226_.08.0531b05:  *秦天竺沙門曇摩*蜱共竺佛*念譯 
T0226_.08.0531b06:   守空品第十
T0226_.08.0531b07: 須菩提白佛言。云何爲空所作不貪。云何守
T0226_.08.0531b08: 空即是三昧。佛語須菩提。菩薩摩訶薩行般
T0226_.08.0531b09: 若波羅蜜者。觀色空觀痛痒思想生死識空。
T0226_.08.0531b10: 作是觀者爲一心。如所觀於法亦爲無所見。
T0226_.08.0531b11: 於法中而不作證。須菩提白佛言。佛所説者
T0226_.08.0531b12: 不以空作證。云何菩薩摩訶薩於三昧不以
T0226_.08.0531b13: 空作證耶。佛語須菩提。是菩薩摩訶薩觀一
T0226_.08.0531b14: 切色所有皆空亦不作證。作是觀者爲不取
T0226_.08.0531b15: 證。不作證觀即無所貪。是者爲觀以無所貪
T0226_.08.0531b16: 是即爲觀。欲向是時而不證不貪。其時心不
T0226_.08.0531b17: 念三昧因縁。是者爲念。爾時爲不失菩薩本
T0226_.08.0531b18: 法。不中道得證。何以故。所作功徳法甚深。不
T0226_.08.0531b19: 貪是時故不取證。以從般若波羅蜜得護。譬
T0226_.08.0531b20: 如人若勇若捍能却敵者。爲人端正猛健。無
T0226_.08.0531b21: 所不能。悉知兵法六十四變。悉索五曉爲衆
T0226_.08.0531b22: 所敬。在所致處無不得利。從是所得轉分布
T0226_.08.0531b23: 與人。其心人倶莫不歡喜。若有他事。與父母
T0226_.08.0531b24: 妻子倶過大劇難之中。其人便自安其父母
T0226_.08.0531b25: 妻子言。莫恐莫怖今當倶出是難之中。若於
T0226_.08.0531b26: 其中。怨家卒來。其人慧黠。應時出其父母妻
T0226_.08.0531b27: 子。送歸郷里皆得完具亦無有惡。及於怨家
T0226_.08.0531b28: 亦無所中傷。何以故。用無所不曉。其人勇健
T0226_.08.0531b29: 爲變化勝於怨家。怨家見者莫不恐怖而皆
T0226_.08.0531c01: 走去。其父母妻子得出難中。歸其處所無不
T0226_.08.0531c02: 歡喜。如是須菩提。菩薩摩訶薩於一切人極
T0226_.08.0531c03: 大慈心。是時菩薩摩訶薩持慈心悉施於人。
T0226_.08.0531c04: 過諸垢濁魔之所部。復出聲聞辟支佛道地
T0226_.08.0531c05: 上。菩薩於三昧中立而無所盡。用波羅蜜故
T0226_.08.0531c06: 於空爲無所貪。作是行時。是菩薩摩訶薩爲
T0226_.08.0531c07: 行空三昧向脱門。亦不以有相不以無相。故
T0226_.08.0531c08: 不取證。譬若飛鳥。須菩提。飛行空中無所觸
T0226_.08.0531c09: 礙。是菩薩摩訶薩爲行空至空。向無相至無
T0226_.08.0531c10: 相。向無願至無願。不以空無相無願故墮。悉
T0226_.08.0531c11: 欲具足佛諸法。譬如工射之人。須菩提。射空
T0226_.08.0531c12: 其箭在空中。復以一箭中前箭後復射前。各
T0226_.08.0531c13: 各中之而不墮地。其人欲令前箭墮爾乃墮
T0226_.08.0531c14: 之。如是須菩提。菩薩摩訶薩行般若波羅蜜
T0226_.08.0531c15: 者。以爲漚和拘舍羅之所護持自於本際不
T0226_.08.0531c16: 中道取證。成滿其功徳。悉逮得阿耨多羅三
T0226_.08.0531c17: 耶三菩。於功徳以成滿者得佛。能爲本際作
T0226_.08.0531c18: 證。是菩薩摩訶薩爲行般若波羅蜜。是法於
T0226_.08.0531c19: 法有生。須菩提白佛言。菩薩摩訶薩實慊苦
T0226_.08.0531c20: 作是學。而不中道取證。大哉天中天。從本行
T0226_.08.0531c21: 是安隱自致得成佛。佛語須菩提。菩薩摩訶
T0226_.08.0531c22: 薩欲護一切人故。是爲本願之所致故。能護於
T0226_.08.0531c23: 一切而得度脱。是爲守空三昧向脱門心念
T0226_.08.0531c24: 分別。何等爲分別。守空三昧爲分別。無相三
T0226_.08.0531c25: 昧爲分別。無願三昧爲分別。而不中道爲本
T0226_.08.0531c26: 際取證。何以故。爲漚和拘舍羅之所護。初發
T0226_.08.0531c27: 心時念欲護一切故。持是所念得入漚和拘
T0226_.08.0531c28: 舍羅故。不中道取證。復次須菩提。若菩薩摩
T0226_.08.0531c29: 訶薩深入處脱者。若空三昧向脱門。無相三
T0226_.08.0532a01: 昧向脱門。無願三昧向脱門。用是故其心分
T0226_.08.0532a02: 別之。是人已來久遠所因。其行令棄所因。是
T0226_.08.0532a03: 爲阿耨多羅三耶三菩之所説法。是爲守空
T0226_.08.0532a04: 三昧向脱門。守無相三昧向脱門。守無願三
T0226_.08.0532a05: 昧向脱門。是爲無願三昧向脱門。本心所發
T0226_.08.0532a06: 蒙漚和拘舍羅。不中道爲本際作證。是爲於
T0226_.08.0532a07: 慈無所損。是爲護等哀三昧。所以者何。用漚
T0226_.08.0532a08: 和拘舍羅故。是菩薩摩訶薩爲益於法便得
T0226_.08.0532a09: 多智。成於力無所不覺。復次須菩提。菩薩摩
T0226_.08.0532a10: 訶薩之所念。是人已來從久遠而有益於法。
T0226_.08.0532a11: 得所知成其力無所不覺。復次須菩提。是爲
T0226_.08.0532a12: 菩薩摩訶薩之所念。知人從久遠有想識呼
T0226_.08.0532a13: 爲有我。作阿耨多羅三耶三菩時用一切人
T0226_.08.0532a14: 故爲説其法令作無相三昧向脱門發心念。
T0226_.08.0532a15: 是爲漚和拘舍羅。用是故不中道爲本際作
T0226_.08.0532a16: 證。是爲於慈無所損。是爲護等哀三昧。是爲
T0226_.08.0532a17: 菩薩摩訶薩。益於法得所知。成其力無所不
T0226_.08.0532a18: 覺。復次須菩提。是爲菩薩摩訶薩之所念。念
T0226_.08.0532a19: 人從久遠已來。想無常想其苦想其空想現
T0226_.08.0532a20: 在。菩薩自念言。我作阿耨多羅三耶三菩時。
T0226_.08.0532a21: 用一切人故爲説其法。無常者爲從樂。其空
T0226_.08.0532a22: 者爲從有。無我皆從我。用是念故得漚和拘
T0226_.08.0532a23: 舍羅。是爲行般若波羅蜜。知佛不三昧而坐
T0226_.08.0532a24: 三昧。但欲具足佛諸法。是爲無願向脱門而
T0226_.08.0532a25: 不作證。菩薩摩訶薩當作是知何所阿耨多
T0226_.08.0532a26: 羅三耶三菩發心之所發者。是人所發者。是
T0226_.08.0532a27: 人爲從久遠已來。其所行者而無所行。於其
T0226_.08.0532a28: 想行而不想行。於其想行求而不行想。於其
T0226_.08.0532a29: 行想聚而不行想聚。於其所行有而不行所
T0226_.08.0532b01: 有。於其行不正而不行不正念。使一切人皆
T0226_.08.0532b02: 令無。是菩薩摩訶薩念是時。爲以明於一切
T0226_.08.0532b03: 人。作是念時是爲漚和拘舍羅。是爲甚深微
T0226_.08.0532b04: 妙觀視其法。是者爲空即爲無相無願。是爲
T0226_.08.0532b05: 無生死即爲無所生即爲無所有。是者須菩
T0226_.08.0532b06: 提。爲菩薩摩訶薩慧法爲無所生。其於三界
T0226_.08.0532b07: 而不知者來有所問。是菩薩摩訶薩欲成阿
T0226_.08.0532b08: 耨多羅三耶三菩故。以是故欲知其法。當云
T0226_.08.0532b09: 何發珍寶心。於菩薩摩訶薩。不以空而作證。
T0226_.08.0532b10: 亦不無相亦不無願。亦不生死亦不有所生。
T0226_.08.0532b11: 亦不以無念作證。是爲念般若波羅蜜。是者
T0226_.08.0532b12: 須菩提。菩薩摩訶薩爲已受決。所念如空無
T0226_.08.0532b13: 相無願。無生死無所從生。念如無所有其本
T0226_.08.0532b14: 無。不發善心者不能知是。其能解者。是菩薩
T0226_.08.0532b15: 摩訶薩爲從過去佛所聞阿耨多羅三耶三菩
T0226_.08.0532b16: 事。其心以不轉已。何以故。復有菩薩摩訶薩。
T0226_.08.0532b17: 念法而不能明。其有問者。亦不能解遣知。是
T0226_.08.0532b18: 未在菩薩道地。不應阿惟越致其界。佛語須
T0226_.08.0532b19: 菩提。若不聞波羅蜜之所言。其有聞者若不
T0226_.08.0532b20: 聞者能解其慧。是菩薩摩訶薩爲阿惟越致。
T0226_.08.0532b21: 須菩提言其爲菩薩者。甚多天中天。少有能
T0226_.08.0532b22: 解者。佛語須菩提。少有菩薩。在阿惟越致慧
T0226_.08.0532b23: 地。其受決者乃能解之。是菩薩摩訶薩其功
T0226_.08.0532b24: 徳爲甚大。非是諸天及人阿須倫世間之所
T0226_.08.0532b25:
T0226_.08.0532b26:   摩訶般若波羅蜜遠離品第十一
T0226_.08.0532b27: 復次須菩提。其諦者。菩薩摩訶薩於夢中不
T0226_.08.0532b28: 入聲聞辟支佛道地。於三界不念有所求。亦
T0226_.08.0532b29: 不那中有所索。視諸法若夢不那中作證。是
T0226_.08.0532c01: 者須菩提。當知菩薩摩訶薩。是爲阿惟越致
T0226_.08.0532c02:
T0226_.08.0532c03: 復次須菩提。菩薩摩訶薩於夢中與若干百
T0226_.08.0532c04: 若干千若干億千弟子。共會在其中坐。爲
T0226_.08.0532c05: 諸比丘僧説法。如怛薩阿竭阿羅訶三耶三
T0226_.08.0532c06: 佛之所説法。是者須菩提。阿惟越致菩薩摩
T0226_.08.0532c07: 訶薩當知是爲阿惟越致相。復次須菩提菩
T0226_.08.0532c08: 薩摩訶薩於夢中飛在空中坐。爲比丘僧説
T0226_.08.0532c09: 法。還自見七尺光。自在所變化。於餘處其所
T0226_.08.0532c10: 作爲如佛之。所説法。其於夢見是者。當知菩
T0226_.08.0532c11: 薩摩訶薩是爲阿惟越致相。復次須菩提。菩
T0226_.08.0532c12: 薩摩訶薩於夢中不恐不怖不難不畏。若見
T0226_.08.0532c13: 郡縣其中兵起展轉相攻伐。若火起若見虎
T0226_.08.0532c14: 狼師子及餘獸。若見斷人頭者。如是餘變
T0226_.08.0532c15: 甚大劇苦多有困窮。若飢渇者見其厄難心
T0226_.08.0532c16: 中不恐不畏不驚不動搖。夜於夢中所見。覺
T0226_.08.0532c17: 即起坐作是念。世界所有譬若如夢。我作佛
T0226_.08.0532c18: 時。悉爲説法而遍教之。當知菩薩摩訶薩是
T0226_.08.0532c19: 爲阿惟越致相。復次須菩提。云何知是菩薩
T0226_.08.0532c20: 摩訶薩當得阿耨多羅三耶三菩成阿惟三佛
T0226_.08.0532c21: 時其境内一切無有惡。正是菩薩摩訶薩。須
T0226_.08.0532c22: 菩提。於夢中若畜生相食人民疾疫。其心稍
T0226_.08.0532c23: 稍有念。願我作佛時。使我境界中一切無有
T0226_.08.0532c24: 惡。用是故知其相爲清淨。當知菩薩摩訶薩
T0226_.08.0532c25: 是爲阿惟越致相。復次須菩提。菩薩摩訶薩
T0226_.08.0532c26: 於夢中得覺。若見灾邪火起。便作是念。我於
T0226_.08.0532c27: 夢中所見其心等無異。持是比用是相具足。
T0226_.08.0532c28: 知是菩薩摩訶薩阿惟越致若菩薩摩訶薩作
T0226_.08.0532c29: 是念。如我審應相行者。當如所言無異。今是
T0226_.08.0533a01: 城郭所起火者。當爲悉滅消去不復見。佛言。
T0226_.08.0533a02: 若火悉爲消滅去者。知是菩薩摩訶薩受決
T0226_.08.0533a03: 以爲過去怛薩阿竭阿羅訶三耶三佛之所
T0226_.08.0533a04: 阿耨多羅三耶三菩。知是爲阿惟越致。令火
T0226_.08.0533a05: 不滅消去者。知是菩薩未受決。設焚燒
T0226_.08.0533a06: 一舍。置一舍。復越燒一里置一里。是須菩提
T0226_.08.0533a07: 當知某家居人前世時。爲斷法罪之所致。覺
T0226_.08.0533a08: 是輩人所作。皆是宿命。念以見在所更惡令
T0226_.08.0533a09: 悉除。其所斷法殃因是皆得消盡。用是故。須
T0226_.08.0533a10: 菩提當知是菩薩摩訶薩即阿惟越致阿耨多
T0226_.08.0533a11: 羅三耶三菩。復次須菩提。用是比相其行具
T0226_.08.0533a12: 足。當視是菩薩摩訶薩如阿惟越致。用是故
T0226_.08.0533a13: 説其比相行當令知之。或時須菩提。若男子
T0226_.08.0533a14: 女人。爲鬼神所下若爲所持。是彼菩薩若作
T0226_.08.0533a15: 是念。設我受決以過去怛薩阿竭阿羅訶三
T0226_.08.0533a16: 耶三佛。授我阿耨多羅三耶三菩者。實慊苦
T0226_.08.0533a17: 有異。當得阿耨多羅三耶三菩阿惟三佛。若
T0226_.08.0533a18: 於阿耨多羅三耶三菩阿惟三佛所念皆清淨
T0226_.08.0533a19: 者。爲却羅漢辟支佛心。設以却羅漢辟支佛
T0226_.08.0533a20: 心者。會當作阿耨多羅三耶三菩。不得不成
T0226_.08.0533a21: 自致阿惟三佛。若當得佛爲阿耨多羅三耶
T0226_.08.0533a22: 三菩者。阿僧祇刹土現在諸佛。無不見者無
T0226_.08.0533a23: 不證者。今怛薩阿竭阿羅訶三耶三佛。悉知
T0226_.08.0533a24: 我所念無有異。我審作阿耨多羅三耶三菩
T0226_.08.0533a25: 阿惟三佛者。審如我之所言。是鬼神即當去
T0226_.08.0533a26: 便告言是男子女人爲何鬼神所持。鬼神聞
T0226_.08.0533a27: 其所言即去。説是語時設不去者。是菩薩爲
T0226_.08.0533a28: 未受決過去怛薩阿竭阿羅訶三耶三菩。不
T0226_.08.0533a29: 授阿耨多羅三耶三菩。若説是言邪即去者。
T0226_.08.0533b01: 知是菩薩爲*以受決。過去怛薩阿竭阿羅訶
T0226_.08.0533b02: 三耶三菩。所授阿耨多羅三耶三菩。佛語須
T0226_.08.0533b03: 菩提。其人審至誠者。弊魔往到菩薩摩訶薩
T0226_.08.0533b04: 所。若菩薩言我審至誠者已受決。爲阿耨多
T0226_.08.0533b05: 羅三耶三菩。是邪鬼神即當去。弊魔用是故
T0226_.08.0533b06: 作好心。化令邪鬼神悉去。所以者何。弊魔極
T0226_.08.0533b07: 尊有威神故。諸邪鬼神不敢當之。是皆魔威
T0226_.08.0533b08: 神之所辟。用是故悉爲除去。若菩薩自念用
T0226_.08.0533b09: 我威神故。是彼菩薩摩訶薩以自謂。是便反
T0226_.08.0533b10: 自貢高。輕易於人形笑他人。而無所録。語人
T0226_.08.0533b11: 言我從過去怛薩阿竭阿羅訶三耶三佛所授
T0226_.08.0533b12: 決。以其餘人者悉未受決。爲阿耨多羅三耶
T0226_.08.0533b13: 三佛所授決。*以其餘人者悉未受決爲阿耨
T0226_.08.0533b14: 多羅三耶三菩。用是故自可自高恚怒稍増。
T0226_.08.0533b15: 即離薩芸若大遠失阿耨多羅三耶三佛慧知
T0226_.08.0533b16: 是輩菩薩無漚和拘舍羅而自貢高。便在二
T0226_.08.0533b17: 道地墮聲聞辟支佛地。是輩菩薩。須菩提。持
T0226_.08.0533b18: 不成作成不知魔。爲反捨善師而去。亦不與
T0226_.08.0533b19: 從事亦不録視。用是故爲魔所困。是菩薩摩
T0226_.08.0533b20: 訶薩當覺知魔爲以何占之覺知。魔來在菩
T0226_.08.0533b21: 薩前。魔作變化爲異被服往來。作是言語。菩
T0226_.08.0533b22: 薩摩訶薩若從過去怛薩阿竭阿羅訶三耶三
T0226_.08.0533b23: 佛之所。授決阿耨多羅三耶三菩。若本字某
T0226_.08.0533b24: 若母字某。若父字某若兄字某若姊字某若
T0226_.08.0533b25: 弟字某。親厚知識字某。若父兄字某。若七世
T0226_.08.0533b26: 祖父字某。若母外家字某。若父外家字某。
T0226_.08.0533b27: 若在某城生。若在某國生。若在某郡生。若在
T0226_.08.0533b28: 某縣生。若在某郷生。若常軟語。若令作是
T0226_.08.0533b29: 語者皆乃前世之所致。亦復作是軟語。或時
T0226_.08.0533c01: 高才者便復隨形言。若前世時亦復高明。或
T0226_.08.0533c02: 見自守。或見乞食。或時一處飯。或時就*飯
T0226_.08.0533c03: 者。或時先食果菜却食*飯。或時在丘墓間。
T0226_.08.0533c04: 或時寂寞處。或時樹間止。或時受請者。或時
T0226_.08.0533c05: 不受請。或時多少取足。或時一處止。或時麻
T0226_.08.0533c06: 油不塗身。或時聲好或時互談。何以故。魔復
T0226_.08.0533c07: 言。是因縁者皆前世時徳之所致令逮得。是
T0226_.08.0533c08: 若前世時某家子。若刹利姓若復字某。前世
T0226_.08.0533c09: 有是徳今故亦爾。彼菩薩心便作是念想我
T0226_.08.0533c10: 且爾。是弊魔便復作是言。若*以受決過去
T0226_.08.0533c11: 怛薩阿竭阿羅訶三耶三佛授。若阿耨多羅三
T0226_.08.0533c12: 耶三菩。用是因縁功徳故。若是阿惟越致。佛
T0226_.08.0533c13: 語須菩提。我所説阿惟越致菩薩摩訶薩不
T0226_.08.0533c14: 爾。持是比相行占之。如我所説者不具足得
T0226_.08.0533c15: 反自用者。當知是菩薩輩終不成爲魔所壞。
T0226_.08.0533c16: 何以故。用是比觀其相行。知是即非。阿惟越
T0226_.08.0533c17: 致菩薩摩訶薩者終不有是意。是輩菩薩聞
T0226_.08.0533c18: 魔乃。語名字心大歡喜。自謂審然便自貢高
T0226_.08.0533c19: 行形笑人。輕易同學而反自用。是彼菩薩摩
T0226_.08.0533c20: 訶薩。須菩提用受是字。因失其本便墮魔網」
T0226_.08.0533c21: 復次須菩提。用受字故。是菩薩摩訶薩不覺
T0226_.08.0533c22: 魔爲。反自呼得阿耨多羅三耶三菩。魔復作
T0226_.08.0533c23: 是言。若當作阿耨多羅三耶三菩。若作佛時
T0226_.08.0533c24: 當字某。是菩薩聞是字。心中作是念。我將得
T0226_.08.0533c25: 無然。我亦先時念復如是。佛言。是菩薩於知
T0226_.08.0533c26: 爲甚少。無漚和拘舍羅。反作是念希望名字。
T0226_.08.0533c27: 自我作阿耨多羅三耶三菩。字當如是。佛言。
T0226_.08.0533c28: 如魔所教者爲從魔天。今作比丘爲魔所迷。
T0226_.08.0533c29: 自念是我本發心之所致。今得是字爲如所
T0226_.08.0534a01: 言。過去怛薩阿竭阿羅呵三耶三佛受我決
T0226_.08.0534a02: 以爲阿耨多羅三耶三菩。佛語須菩提。我所
T0226_.08.0534a03: 説阿惟越致菩薩摩訶薩。用是比相行而不
T0226_.08.0534a04: 爲是其以字自念我是。便輕餘菩薩摩訶薩。
T0226_.08.0534a05: 用是輕故離薩云若阿耨多羅佛慧。遠漚和
T0226_.08.0534a06: 拘舍羅。以爲離般若波羅蜜。以爲離善師以
T0226_.08.0534a07: 爲得惡師。是菩薩會墮二道。若聲聞辟支佛
T0226_.08.0534a08: 道地。若大久遠勤苦以後。乃復求佛者。用般
T0226_.08.0534a09: 若波羅蜜恩故。當復得阿耨多羅三耶三菩。
T0226_.08.0534a10: 自致成阿惟三佛。佛言。爾時發意受是字時。
T0226_.08.0534a11: 不即覺改悔者。如是當墮聲聞辟支佛道地。
T0226_.08.0534a12: 佛言。比丘有四重事禁。若復他事所犯故。
T0226_.08.0534a13: 不復成沙門。不復爲佛子。是壞菩薩之罪。重
T0226_.08.0534a14: 於比丘四事*禁。是菩薩言。我字某生於某
T0226_.08.0534a15: 國。心作是念其罪最重於四事禁復過五逆
T0226_.08.0534a16: 惡。所以罪重者何爲受字。故不知魔事之所
T0226_.08.0534a17: 爲微妙。復次須菩提。遠離之徳。菩薩摩訶薩。
T0226_.08.0534a18: 弊魔須於前作是言。遠離之法。正當如是怛
T0226_.08.0534a19: 薩阿竭阿羅呵三耶三佛之所稱譽。佛語須
T0226_.08.0534a20: 菩提。我不作是説。遠離教菩薩摩訶薩。止
T0226_.08.0534a21: 於獨處樹間閑處。須菩提白佛。云何天中
T0226_.08.0534a22: 天。菩薩摩訶薩有異遠離。佛語須菩提。正使
T0226_.08.0534a23: 菩薩摩訶薩念恍忽。是爲聲聞之所念。念
T0226_.08.0534a24: 恍*忽者爲是辟支佛之所念。行恍*忽者是
T0226_.08.0534a25: 菩薩摩訶薩。雖在城郭續爲行遠離行恍*忽。
T0226_.08.0534a26: 是菩薩摩訶薩於一切惡法而無所起。行恍
T0226_.08.0534a27: *忽者是菩薩摩訶薩。若獨處樹間閑處止。是
T0226_.08.0534a28: 菩薩摩訶薩續行遠離。是者我樂使菩薩摩
T0226_.08.0534a29: 訶薩作是行是遠離之行當晝夜念之。是爲
T0226_.08.0534b01: 菩薩摩訶薩遠離行。菩薩摩訶薩遠離行。菩
T0226_.08.0534b02: 薩摩訶薩行遠離者雖在城傍續行恍*忽。
T0226_.08.0534b03: 若在獨處樹間閑處止者恍*忽。若在獨處樹
T0226_.08.0534b04: 間閑處止者行恍*忽。是菩薩摩訶薩自念我
T0226_.08.0534b05: *以知遠離。爾時弊魔便往教之令行遠離言。
T0226_.08.0534b06: 若當於獨處樹間閑處止當作是行。是菩薩
T0226_.08.0534b07: 隨魔所教便亡遠離。魔復言。道爲悉等聲聞
T0226_.08.0534b08: 辟支佛道。皆作是念。無有異其作是者。爲具
T0226_.08.0534b09: 足般若波羅蜜*以當作是行。佛言。是菩薩摩
T0226_.08.0534b10: 訶薩所念法非清淨。謂以隨行而反自用輕
T0226_.08.0534b11: 餘菩薩。自念誰能過我。輕易城傍行菩薩清
T0226_.08.0534b12: 淨者。其心所念不入聲聞辟支佛法。所有惡
T0226_.08.0534b13: 心。不受禪悦三昧三摩越。悉逮得所願悉具
T0226_.08.0534b14: 足度佛言。無漚和拘舍羅菩薩者。正使在四
T0226_.08.0534b15: 千里空澤之中。禽獸所不至處。賊所不至。羅
T0226_.08.0534b16: 刹不至處。雖在彼間。若一歳若百歳。若千歳
T0226_.08.0534b17: 若百千歳若百千萬歳。若百千萬億歳。正使
T0226_.08.0534b18: 復過是者不知遠離。會無所益不能具足。爲
T0226_.08.0534b19: 菩薩摩訶薩遠離。自念謂悉得已悉明已。弊
T0226_.08.0534b20: 魔便往飛在空中作是言。善哉善哉。善男子。
T0226_.08.0534b21: 是眞遠離。怛薩阿竭阿羅呵三耶三菩所説。
T0226_.08.0534b22: 正當隨是遠離行。如是者疾得阿耨多羅三
T0226_.08.0534b23: 耶三菩阿惟三佛。是菩薩摩訶薩。聞是便從
T0226_.08.0534b24: 遠離起去往到城傍遠離菩薩所。若比丘成
T0226_.08.0534b25: 就有道人所。而自貢高反往輕言。若所行法
T0226_.08.0534b26: 是即爲非。佛言。其隨恍*忽之行。是菩薩摩
T0226_.08.0534b27: 訶薩爲正。反呼言非。中有反行反呼爲是。不
T0226_.08.0534b28: 當敬者而反敬之。當所敬者反瞋向之。言我
T0226_.08.0534b29: 所行遠離。用是故有非人來語我言。善哉善
T0226_.08.0534c01: 哉。若所行審是遠離。若在城傍行者。誰當來
T0226_.08.0534c02: 語若誰當告若者。佛言。是菩薩有徳人而反
T0226_.08.0534c03: 輕之。如是須菩提。菩薩當知。是人如擔死人
T0226_.08.0534c04: 種。無所復中。反呼菩薩有短。是爲菩薩怨家。
T0226_.08.0534c05: 其爲厭菩薩者。以是天上天下之爲大賊。正
T0226_.08.0534c06: 使如沙門被服亦復是賊。於菩薩有徳人中
T0226_.08.0534c07: 亦復是賊。是曹輩者。須菩提。不當與共從事。
T0226_.08.0534c08: 不當與共語言。亦不當恭敬視之。何以故。當
T0226_.08.0534c09: 知是輩多瞋怒起敗人好心。何所須菩提。是
T0226_.08.0534c10: 菩薩摩訶薩不釋薩芸若。不捨阿耨多羅三
T0226_.08.0534c11: 耶三菩。若菩薩摩訶薩不*釋薩芸若者。是故
T0226_.08.0534c12: 阿耨多羅三耶三菩阿惟三佛。爲一切人故
T0226_.08.0534c13: 作依。是輩菩薩不當與壞人者從事不敬之。
T0226_.08.0534c14: 不當與會所當護法。當自堅持當念之。常畏
T0226_.08.0534c15: 怖生死勤苦之處不當入中。於三界而不與
T0226_.08.0534c16: 交。是彼壞菩薩輩在所止處。常當慈心哀愍。
T0226_.08.0534c17: 護之。自念使我無得生。是惡心令有所&MT02349;。設
T0226_.08.0534c18: 有不善。疾使我棄之。當用學故。是者須菩提。
T0226_.08.0534c19: 菩薩摩訶薩之爲上知
T0226_.08.0534c20:   摩訶般若波羅蜜善知識品第十二
T0226_.08.0534c21: 復次須菩提。其諸菩薩摩訶薩。欲得阿耨多
T0226_.08.0534c22: 羅三耶三菩阿惟三佛者。當親近善師。與共
T0226_.08.0534c23: 從事恭敬承事。須菩提白佛言。何所是天中
T0226_.08.0534c24: 天。菩薩摩訶薩善師當何以知。佛語須菩提。
T0226_.08.0534c25: 天中天者。是菩薩摩訶薩善師。有説般若波
T0226_.08.0534c26: 羅蜜者。從其所聞般若波羅蜜。是即爲度教
T0226_.08.0534c27: 人入。中當作。是知爲是菩薩摩訶薩善師。六
T0226_.08.0534c28: 波羅蜜者。是菩薩善師。六波羅蜜是舍怛羅。
T0226_.08.0534c29: 六波羅蜜者是道。六波羅蜜者是爲去冥。六
T0226_.08.0535a01: 波羅蜜者是即爲臺。六波羅蜜者是即爲明。
T0226_.08.0535a02: *以過去怛薩阿竭阿羅訶三耶三佛皆從六波
T0226_.08.0535a03: 羅蜜出。甫當來怛薩阿竭阿羅訶三耶三佛
T0226_.08.0535a04: 皆從六波羅蜜出。今現在阿僧祇諸刹土怛
T0226_.08.0535a05: 薩阿竭阿羅訶三耶三佛皆從六波羅蜜出。
T0226_.08.0535a06: 成薩芸若。皆從四事雜施於人。一者布施。二者
T0226_.08.0535a07: 歡樂。三者饒益。四者等與。是者須菩提。菩薩
T0226_.08.0535a08: 摩訶薩舍怛羅。是即爲母。是即爲父。是即爲
T0226_.08.0535a09: 舍。是即爲臺。是即爲護。是即爲歸是即爲導。
T0226_.08.0535a10: 是皆六波羅蜜。是爲益於一切人者。菩薩摩訶
T0226_.08.0535a11: 薩學六波羅蜜者。用無有極故。欲斷人之狐
T0226_.08.0535a12: 疑。以是故當學般若波羅蜜。須菩提白佛。何
T0226_.08.0535a13: 所是天中天。般若波羅蜜相。佛語須菩提。無
T0226_.08.0535a14: 所罣礙是般若波羅蜜相。須菩提言。如天中。
T0226_.08.0535a15: 天所説。是相實般若波羅蜜。如是相者爲得
T0226_.08.0535a16: 諸法。佛言。如是須菩提。其如相爲得般若波
T0226_.08.0535a17: 羅蜜。如是相者爲得諸法。何以故。須菩提。諸
T0226_.08.0535a18: 法皆是恍*忽諸法皆是空。以是故須菩提。恍
T0226_.08.0535a19: *忽。與空是爲般若波羅蜜相。諸法之相亦恍
T0226_.08.0535a20: *忽。是空亦恍*忽。須菩提。天中天。説諸法悉
T0226_.08.0535a21: 恍忽是空何然。人欲有生無有盡時。其恍*忽
T0226_.08.0535a22: 者無欲。其恍*忽者而無生。其空者無欲。其
T0226_.08.0535a23: 空者無所生。恍*忽與空無阿耨多羅三耶三
T0226_.08.0535a24: 菩阿惟三佛。亦不從異法。恍*忽空得阿耨多
T0226_.08.0535a25: 羅三耶三菩阿惟三佛。云何天中天。所説而
T0226_.08.0535a26: 可得知。佛語須菩提。人從久遠念言。是我所
T0226_.08.0535a27: 有非我所有。用是故因致是。須菩提言。如是
T0226_.08.0535a28: 天中天。所説人實從久遠念言。是我所有非
T0226_.08.0535a29: 我所有。佛言。云何須菩提。是我所有爲空不。
T0226_.08.0535b01: 須菩提言。是爲空。天中天。佛言。云何須菩提
T0226_.08.0535b02: 非我所有爲空不。須菩提言是爲空。天中天。
T0226_.08.0535b03: 佛語須菩提。人用是故自念言。是我所非我
T0226_.08.0535b04: 所。用是故在於生死無有已時。須菩提言。如
T0226_.08.0535b05: 是天中天。人用是故在於生死無有休時。佛
T0226_.08.0535b06: 言。是者須菩提。人從欲便著於人之中當作
T0226_.08.0535b07: 是知。不當有所求。後便不復著。其諦者。須菩
T0226_.08.0535b08: 提有所増益不當念是我所有非我所有是爲
T0226_.08.0535b09: 行般若波羅蜜。是者須菩提。其所生者後不
T0226_.08.0535b10: 作是生。是菩薩摩訶薩爲行般若波羅蜜。須
T0226_.08.0535b11: 菩提白佛。作是行者。天中天。爲不行色不行
T0226_.08.0535b12: 痛痒思想生死識。是所行者。天中天。菩薩摩
T0226_.08.0535b13: 訶薩所念爲隨俗。是爲菩薩摩訶薩行。天中
T0226_.08.0535b14: 天。諸聲聞辟支佛所不及。一切人之所行。是
T0226_.08.0535b15: 彼極過去。以是所得處無能逮者。是爲菩薩
T0226_.08.0535b16: 摩訶薩之極上。天中天。是所念者。爲般若波
T0226_.08.0535b17: 羅蜜。菩薩摩訶薩晝夜作是行。如所行者。疾
T0226_.08.0535b18: 近阿耨多羅三耶三菩阿惟三佛坐。佛言。云
T0226_.08.0535b19: 何須菩提。若閻浮利人。及一切菩薩悉令作
T0226_.08.0535b20: 人。皆行阿耨多羅三耶三菩發心索佛。各各
T0226_.08.0535b21: 盡壽作布施。持是施與作阿耨多羅三耶三
T0226_.08.0535b22: 菩。於須菩提意云何。是菩薩摩訶薩作是布
T0226_.08.0535b23: 施。其福寧多不。須菩提言甚多甚多。天中天。
T0226_.08.0535b24: 佛言。不如菩薩摩訶薩專念般若波羅蜜一
T0226_.08.0535b25: 日之行。其福*以過彼上。或是菩薩所專念
T0226_.08.0535b26: 般若波羅蜜。如其所行。是者都於衆中爲極
T0226_.08.0535b27: 上尊。何以故。其餘人無有是慈。除諸佛無有
T0226_.08.0535b28: 與摩訶薩等者。是善男子。所入爲甚深。曉
T0226_.08.0535b29: 了悉知見於世間。是即大憫。其眼徹視見
T0226_.08.0535c01: 不可計人。悉欲見之無有解時。念於一切人
T0226_.08.0535c02: 而不作想。亦無有異。是者須菩提。即菩薩摩
T0226_.08.0535c03: 訶薩之大明。雖未作阿耨多羅三耶三菩阿
T0226_.08.0535c04: 惟三佛者。是即所行其行極尊。出於世間之
T0226_.08.0535c05: 上。於阿耨多羅三耶三菩終不復還受人衣被
T0226_.08.0535c06: 飯食床臥醫藥悉具。心住於般若波羅蜜
T0226_.08.0535c07: 者。雖受施與其徳已淨。所作福徳令近薩芸
T0226_.08.0535c08: 若坐。是故須菩提。菩薩摩訶薩有所食無有
T0226_.08.0535c09: 罪。欲益於一切人。悉欲示人道徑。其有照明。
T0226_.08.0535c10: 欲甚度大無有極。諸在牢獄之中悉欲度脱。
T0226_.08.0535c11: 欲使一切人眼皆悉清淨。是爲般若波羅蜜
T0226_.08.0535c12: 之所念。行隨是教念般若波羅蜜者。有是即
T0226_.08.0535c13: 爲不動搖。何以故。其作動者所念有想。即非
T0226_.08.0535c14: 般若波羅蜜。是即非護。當作如般若波羅蜜
T0226_.08.0535c15: 行晝夜念之。譬如男子。須菩提。摩尼珠前所
T0226_.08.0535c16: 不得。却後得之歡喜踊躍。得摩尼珠*以復亡
T0226_.08.0535c17: 之用亡。是故便大愁毒。坐起有憂而無有解
T0226_.08.0535c18: 已。如是須菩提。菩薩摩訶薩欲索珍寶者。常
T0226_.08.0535c19: 堅持心無得失薩芸若念。須菩提白佛。一切
T0226_.08.0535c20: 所念爲離自然。云何菩薩摩訶薩念薩芸若
T0226_.08.0535c21: 不離於念。佛語須菩提。設是菩薩摩訶薩作
T0226_.08.0535c22: 是知。爲不失般若波羅蜜。何以故。須菩提。般
T0226_.08.0535c23: 若波羅蜜者是空不増不減。須菩提言。般若
T0226_.08.0535c24: 波羅蜜者。天中天。實爲是空。云何是菩薩摩
T0226_.08.0535c25: 訶薩増於般若波羅蜜。成就其行近阿耨多
T0226_.08.0535c26: 羅三耶三菩坐。佛語須菩提。菩薩摩訶薩亦
T0226_.08.0535c27: 不有増亦不有減。説是法時聞之不恐不怖。
T0226_.08.0535c28: 當知是善男子爲行般若波羅蜜*以。須菩提
T0226_.08.0535c29: 白佛。般若波羅蜜者是爲空行。報言不須菩
T0226_.08.0536a01: 提。能有異空而行般若波羅蜜者。報言不須
T0226_.08.0536a02: 菩提。爲是色行。報言不須菩提。爲痛痒思想
T0226_.08.0536a03: 生死識行。報言不須菩提。能有異色所行。報
T0226_.08.0536a04: 言不須菩提。能有異痛痒思想生死識行。報
T0226_.08.0536a05: 言不須菩提。云何天中天。菩薩摩訶薩行般
T0226_.08.0536a06: 若波羅蜜。佛言。云何須菩提。爲自見法。法之
T0226_.08.0536a07: 所行般若波羅蜜。須菩提言。不見天中天。佛
T0226_.08.0536a08: 言。云何須菩提。菩薩摩訶薩能自見行般若
T0226_.08.0536a09: 波羅蜜者。須菩提言。不見天中天。佛言。云何
T0226_.08.0536a10: 須菩提。能見法有所生處不。須菩提言。不見
T0226_.08.0536a11: 天中天。佛語須菩提。是爲菩薩摩訶薩無所
T0226_.08.0536a12: 從生法樂忍。如是者即爲受決阿耨多羅三
T0226_.08.0536a13: 耶三菩。是怛薩阿竭阿羅呵三耶三佛無所
T0226_.08.0536a14: 畏。是菩薩摩訶薩所作行是力者。爲逮佛慧。
T0226_.08.0536a15: 是即大慧。而自在慧。薩芸若慧。怛薩阿竭
T0226_.08.0536a16: 慧。其不爲是不能自能是處。須菩提白佛。諸
T0226_.08.0536a17: 法爲從無所受決爲阿耨多羅三耶三菩。
T0226_.08.0536a18: 佛語須菩提不。須菩提白佛。云何天中天授
T0226_.08.0536a19: 菩薩摩訶薩決。得阿耨多羅三耶三菩。佛語
T0226_.08.0536a20: 須菩提。能自見法法授決爲阿耨多羅三耶
T0226_.08.0536a21: 三菩。須菩提言。我不見法當作阿耨多羅三
T0226_.08.0536a22: 耶三菩。佛語須菩提。諸法不可得。作是念者。
T0226_.08.0536a23: 是法成阿惟三佛。其不作是不自致阿惟三
T0226_.08.0536a24:
T0226_.08.0536a25:   摩訶般若波羅蜜釋提桓因品第十三
T0226_.08.0536a26: 釋提桓因。從衆會中白佛言。甚深甚深者般
T0226_.08.0536a27: 若波羅蜜。天中天。難了菩薩事之爲恍*忽。
T0226_.08.0536a28: 其有徳人。聞般若波羅蜜者。便書持學其福
T0226_.08.0536a29: 不小。佛語拘翼。若閻浮利人。都皆持十善。其
T0226_.08.0536b01: 功徳百倍千倍萬倍萬億倍巨億倍。若復過
T0226_.08.0536b02: 是不啻。不如善男子善女人。聞般若波羅蜜
T0226_.08.0536b03: 書持學者。坐中有一比丘。語釋提桓因。是爲
T0226_.08.0536b04: *以出拘翼上去。釋提桓因報是比丘。持心一
T0226_.08.0536b05: 反念者出我上去。何況聞般若波羅蜜。以書
T0226_.08.0536b06: 持學者。聞*以隨是教立。都出諸天阿須倫世
T0226_.08.0536b07: 間人上。若菩薩摩訶薩行般若波羅蜜者。不
T0226_.08.0536b08: 獨過諸天阿須倫世間人上。乃至須陀洹斯
T0226_.08.0536b09: 陀含阿那含阿羅漢辟支佛都悉過是。若菩
T0226_.08.0536b10: 薩摩訶薩行般若波羅蜜者。不獨過辟支佛
T0226_.08.0536b11: 上。亦復至菩薩行檀波羅蜜無漚和拘舍羅
T0226_.08.0536b12: 離波羅蜜上去。是菩薩摩訶薩行般若波羅
T0226_.08.0536b13: 蜜者。不獨過檀波羅蜜。亦復及行尸波羅蜜
T0226_.08.0536b14: 羼波羅蜜惟逮波羅蜜禪波羅蜜無漚和拘舍
T0226_.08.0536b15: 羅離般若波羅蜜上去。若菩薩摩訶薩復諷
T0226_.08.0536b16: 起行般若波羅蜜者都合會諸天阿須倫世間
T0226_.08.0536b17: 人終不能勝。行般若波羅蜜菩薩摩訶薩用
T0226_.08.0536b18: 爲極尊。親近般若波羅蜜故。是菩薩摩訶薩
T0226_.08.0536b19: 爲隨薩芸若言無所斷。是菩薩摩訶薩不離
T0226_.08.0536b20: 怛薩阿竭字。是爲菩薩摩訶薩獲不離佛坐。
T0226_.08.0536b21: 是菩薩摩訶薩所有懈怠不復生。是菩薩摩
T0226_.08.0536b22: 訶薩所學爲學尊。不學聲聞辟支佛學。是學
T0226_.08.0536b23: 爲菩薩摩訶薩學。四天王當往問訊。令樂得
T0226_.08.0536b24: 疾學是學。當坐佛坐。自致阿耨多羅成阿惟
T0226_.08.0536b25: 三佛。當度四部弟子。菩薩摩訶薩作是學者。
T0226_.08.0536b26: 四天王當往問訊。何況餘天子。是菩薩摩訶
T0226_.08.0536b27: 薩行般若波羅蜜者常爲怛薩阿竭阿羅呵三
T0226_.08.0536b28: 耶三佛之所念。般若波羅蜜者是菩薩行。若
T0226_.08.0536b29: 於世間有勤苦之疾。是身會無此惡。是爲菩
T0226_.08.0536c01: 薩摩訶薩行般若波羅蜜之所致。便得現在
T0226_.08.0536c02: 法福。阿難作是念。釋提桓因自以智説耶。
T0226_.08.0536c03: 持佛威神説釋提桓因知阿難心所念即語
T0226_.08.0536c04: 阿難。我所説者持佛威神。佛言。如是如是。阿
T0226_.08.0536c05: 難。是釋提桓因所説。悉佛威神之所致。或時
T0226_.08.0536c06: 阿難。菩薩摩訶薩於是深念般若波羅蜜行。
T0226_.08.0536c07: 便念學般若波羅蜜。爾時三千大千刹土中。
T0226_.08.0536c08: 弊魔一切皆爲愁毒。欲使菩薩摩訶薩中道
T0226_.08.0536c09: 以本際作證。令得聲聞若辟支佛道。若使得
T0226_.08.0536c10: 阿耨多羅三耶三菩疾成阿惟三佛
T0226_.08.0536c11: 摩訶般若鈔經卷第五
T0226_.08.0536c12:
T0226_.08.0536c13:
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